道，可道，非常道；
　　名，可名，非常名。
　　
　　無名，天地之始；
　　有名，萬物之母。
　　
　　故，常無，欲以觀其妙；
　　常有，欲以觀其徼。
　　
　　此兩者同出而異名，同謂之玄。
　　玄之又玄，衆妙之門。

　　The Tao that can be trodden is not the enduring and unchanging Tao.
　　The name that can be named is not the enduring and unchanging name.
　　
　　(Conceived of as) having no name, it is the Originator of heaven and earth;
　　(conceived of as) having a name, it is the Mother of all things.
　　
　　Always without desire we must be found,
　　If its deep mystery we would sound;
　　But if desire always within us be,
　　Its outer fringe is all that we shall see.
　　
　　Under these two aspects, it is really the same; but as development takes place, it receives the different names. Together we call them the Mystery.
　　Where the Mystery is the deepest is the gate of all that is subtle and wonderful.

　　天下皆知美之為美，斯惡矣；
　　皆知善之為善，斯不善矣。
　　
　　故，有無相生，
　　難易相成，
　　長短相形，
　　高下相傾，
　　音聲相和，
　　前後相隨。
　　
　　是以聖人處無為之事，
　　行不言之教，
　　萬物作焉而不為始。
　　
　　生而不有，
　　為而不恃，
　　成功而弗居。
　　
　　夫唯弗居，
　　是以不去。

　　All in the world know the beauty of the beautiful, and in doing this
　　they have (the idea of) what ugliness is;
　　they all know the skill of the skilful, and in doing this
　　they have (the idea of) what the want of skill is.
　　
　　So it is that existence and non-existence give birth the one to (the idea of) the other;
　　that difficulty and ease produce the one (the idea of) the other;
　　that length and shortness fashion out the one the figure of the other;
　　that (the ideas of) height and lowness arise from the contrast of the one with the other;
　　that the musical notes and tones become harmonious through the relation of one with another;
　　and that being before and behind give the idea of one following another.
　　
　　Therefore the sage manages affairs without doing anything,
　　and conveys his instructions without the use of speech.
　　All things spring up, and there is not one which declines to show itself;
　　
　　they grow, and there is no claim made for their ownership;
　　they go through their processes, and there is no expectation (of a reward for the results).
　　The work is accomplished, and there is no resting in it (as an achievement).
　　
　　The work is done, but how no one can see;
　　'Tis this that makes the power not cease to be.

　　不尚賢，使民不爭；
　　不貴難得之貨，使民不為盜；
　　不見可欲，使民心不亂。
　　
　　是以聖人之治：
　　虛其心，
　　實其腹，
　　弱其志，
　　強其骨，
　　
　　常使民無知無欲，
　　使夫智者不敢為也。
　　為無為，則無不治。

　　Not to value and employ men of superior ability
　　is the way to keep the people from rivalry among themselves;
　　not to prize articles which are difficult to procure
　　is the way to keep them from becoming thieves;
　　not to show them what is likely to excite their desires
　　is the way to keep their minds from disorder.
　　
　　Therefore the sage, in the exercise of his government,
　　empties their minds,
　　fills their bellies,
　　weakens their wills,
　　and strengthens their bones.
　　
　　He constantly (tries to) keep them without knowledge and without desire,
　　and where there are those who have knowledge, to keep them from presuming to act (on it).
　　
　　When there is this abstinence from action, good order is universal.

　　道衝，而用之久不盈。
　　淵兮，似萬物之宗。
　　
　　挫其銳，解其紛，和其光，同其塵。
　　湛兮，似或存。
　　
　　吾不知誰之子？
　　象帝之先。

　　by Lao-Tzu
　　
　　The Tao is (like) the emptiness of a vessel;
　　and in our employment of it we must be on our guard against all fulness.
　　How deep and unfathomable it is,
　　as if it were the Honoured Ancestor of all things!
　　
　　We should blunt our sharp points,
　　and unravel the complications of things;
　　we should attemper our brightness,
　　and bring ourselves into agreement with the obscurity of others.
　　How pure and still the Tao is, as if it would ever so continue!
　　
　　I do not know whose son it is.
　　It might appear to have been before God.

　　天地不仁，以萬物為芻狗；
　　聖人不仁，以百姓為芻狗。
　　
　　天地之間，其猶橐籥乎？
　　
　　虛而不屈，動而俞出。
　　多言數窮，不如守中。

　　Heaven and earth do not act from (the impulse of) any wish to be benevolent;
　　they deal with all things as the dogs of grass are dealt with.
　　The sages do not act from (any wish to be) benevolent;
　　they deal with the people as the dogs of grass are dealt with.
　　
　　May not the space between heaven and earth be compared to a bellows?
　　
　　'Tis emptied, yet it loses not its power;
　　'Tis moved again, and sends forth air the more.
　　Much speech to swift exhaustion lead we see;
　　Your inner being guard, and keep it free.

　　𠔌神不死，是謂玄牝。
　　玄牝之門，是謂天地根。
　　綿綿若存，用之不勤。

　　The valley spirit dies not, aye the same;
　　The female mystery thus do we name.
　　Its gate, from which at first they issued forth,
　　Is called the root from which grew heaven and earth.
　　Long and unbroken does its power remain,
　　Used gently, and without the touch of pain.

　　天長地久。
　　天地所以能長且久者，以其不自生，故能長生。
　　
　　是以聖人後其身而身先，外其身而身存。
　　非以其無私邪？故能成其私。

　　Heaven is long-enduring and earth continues long.
　　The reason why heaven and earth are able to endure and continue thus long
　　is because they do not live of, or for, themselves.
　　This is how they are able to continue and endure.
　　
　　Therefore the sage puts his own person last,
　　and yet it is found in the foremost place;
　　he treats his person as if it were foreign to him,
　　and yet that person is preserved.
　　Is it not because he has no personal and private ends,
　　that therefore such ends are realised?

　　上善若水。水善利萬物而不爭，處衆人之所惡，故幾於道。
　　
　　居善地，心善淵，與善仁，言善信，正善治，事善能，動善時。
　　
　　夫唯不爭，故無尤。

　　The highest excellence is like (that of) water.
　　The excellence of water appears in its benefiting all things,
　　and in its occupying, without striving (to the contrary), the low place which all men dislike.
　　Hence (its way) is near to (that of) the Tao.
　　
　　The excellence of a residence is in (the suitability of) the place;
　　that of the mind is in abysmal stillness;
　　that of associations is in their being with the virtuous;
　　that of speech is in its being sincere;
　　that of government is in its securing good order;
　　that of (the conduct of) affairs is in its ability;
　　and that of (the initiation of) any movement is in its timeliness.
　　
　　And when (one with the highest excellence) does not wrangle (about his low position),
　　no one finds fault with him.

　　持而盈之，不如其己。
　　揣而銳之，不可常保。
　　
　　金玉滿堂，莫之能守。
　　富貴而驕，自遺其咎。
　　功成身退，天之道。

　　It is better to leave a vessel unfilled,
　　than to attempt to carry it when it is full.
　　If you keep feeling a point that has been sharpened,
　　the point cannot long preserve its sharpness.
　　
　　When gold and jade fill the hall, their possessor cannot keep them safe.
　　When wealth and honours lead to arrogance, this brings its evil on itself.
　　When the work is done, and one's name is becoming distinguished,
　　to withdraw into obscurity is the way of Heaven.

　　載營魄抱一，能無離乎？
　　專氣緻柔，能嬰兒乎？
　　滌除玄覽，能無疵乎？
　　
　　愛民治國，能無知乎？
　　天門開闔，能為雌乎？
　　明白四達，能無為乎？
　　
　　生之畜之，
　　生而不有，
　　為而不恃，
　　長而不宰，
　　是謂玄德。

　　When the intelligent and animal souls are held together in one embrace,
　　they can be kept from separating.
　　When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy,
　　he can become as a (tender) babe.
　　When he has cleansed away the most mysterious sights (of his imagination),
　　he can become without a flaw.
　　
　　In loving the people and ruling the state,
　　cannot he proceed without any knowledge?
　　In the opening and shutting of his gates of heaven,
　　cannot he do so as a female bird?
　　While his intelligence reaches in every direction,
　　cannot he (appear to) be without action?
　　
　　(The Tao) produces (all things) and nourishes them;
　　it produces them and does not claim them as its own;
　　it does all, and yet does not boast of it;
　　it presides over all, and yet does not control them.
　　This is what is called 'The mysterious Quality' (of the Tao).

　　三十輻共一轂，當其無，有車之用。
　　埏埴以為器，當其無，有器之用。
　　鑿戶牖以為室，當其無，有室之用。
　　故，有之以為利，無之以為用。

　　The thirty spokes unite in the one nave;
　　but it is on the empty space (for the axle), that the use of the wheel depends.
　　
　　Clay is fashioned into vessels;
　　but it is on their empty hollowness, that their use depends.
　　
　　The door and windows are cut out (from the walls) to form an apartment;
　　but it is on the empty space (within), that its use depends.
　　
　　Therefore, what has a (positive) existence serves for profitable adaptation,
　　and what has not that for (actual) usefulness.

　　五色令人目盲；
　　五音令人耳聾；
　　五味令人口爽；
　　馳聘畋獵，令人心發狂；
　　難得之貨令人行妨。
　　
　　是以，聖人為腹不為目，
　　故去彼取此。

　　Colour's five hues from th' eyes their sight will take;
　　Music's five notes the ears as deaf can make;
　　The flavours five deprive the mouth of taste;
　　The chariot course, and the wild hunting waste Make mad the mind;
　　and objects rare and strange, Sought for, men's conduct will to evil change.
　　
　　Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes.
　　He puts from him the latter, and prefers to seek the former.

　　寵辱若驚，貴大患若身。
　　
　　何謂寵辱若驚？寵為下。得之若驚，失之若驚，是謂寵辱若驚。
　　
　　何謂貴大患若身？吾所以有大患者，為吾有身，及吾無身，吾有何患！
　　
　　故，貴以身為天下，若可寄天下；愛以身為天下，若可托天下。

　　Favour and disgrace would seem equally to be feared;
　　honour and great calamity, to be regarded as personal conditions (of the same
　　kind).
　　
　　What is meant by speaking thus of favour and disgrace?
　　Disgrace is being in a low position (after the enjoyment of favour).
　　The getting that (favour) leads to the apprehension (of losing it),
　　and the losing it leads to the fear of (still greater calamity):--
　　this is what is meant by saying that favour and disgrace would seem equally to be feared.
　　
　　And what is meant by saying that honour and great calamity are to be(similarly) regarded as personal conditions?
　　What makes me liable to great calamity is my having the body (which I call myself);
　　if I had not the body, what great calamity could come to me?
　　
　　Therefore he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it,
　　and he who would administer it with the love which he bears to his own person may be entrusted with it.

　　視之不見，名曰夷；
　　聽之不聞，名曰希；
　　博之不得，名曰微。
　　此三者不可致詰，故混而為一。
　　
　　其上不皦，其下不昧。
　　繩繩不可名，復歸於無物。
　　是謂無狀之狀，無物之象，是謂惚恍。
　　
　　迎之不見其首，
　　隨之不見其後。
　　執古之道以禦今之有。
　　能知古始，是謂道紀。

　　We look at it, and we do not see it, and we name it 'the Equable.'
　　We listen to it, and we do not hear it, and we name it 'the Inaudible.'
　　We try to grasp it, and do not get hold of it, and we name it 'the Subtle.'
　　With these three qualities, it cannot be made the subject of description;
　　and hence we blend them together and obtain The One.
　　
　　Its upper part is not bright, and its lower part is not obscure.
　　Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing.
　　This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable.
　　
　　We meet it and do not see its Front;
　　we follow it, and do not see its Back.
　　When we can lay hold of the Tao of old to direct the things of the present day,
　　and are able to know it as it was of old in the beginning, this is called (unwinding) the clue of Tao.

　　古之善為士者，微妙玄通，深不可識。
　　夫唯不可識，故強為之容：
　　
　　豫焉，若鼕涉川；
　　猶兮，若畏四鄰；
　　儼兮，其若客；
　　渙兮，若冰將釋；
　　敦兮，其若樸；
　　曠兮，其若𠔌。
　　混兮，其若濁。
　　
　　敦能濁以止？靜之徐清；
　　孰能安以久？動之徐生。
　　
　　保此道者不欲盈，
　　夫唯不盈，故能弊而新成。

　　The skilful masters (of the Tao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men's knowledge.
　　As they were thus beyond men's knowledge,
　　I will make an effort to describe of what sort they appeared to be.
　　
　　Shrinking looked they like those who wade through a stream in winter;
　　irresolute like those who are afraid of all around them;
　　grave like a guest (in awe of his host);
　　evanescent like ice that is melting away;
　　unpretentious like wood that has not been fashioned into anything;
　　vacant like a valley,
　　and dull like muddy water.
　　
　　Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear.
　　Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise.
　　
　　They who preserve this method of the Tao do not wish to be full (of themselves).
　　It is through their not being full of themselves that they can afford to seem worn and turn to appear new and complete.

　　緻虛極，守靜篤。
　　萬物並作，吾以觀復。
　　夫物雲雲，各復歸其根。
　　歸根曰靜，是曰復命，
　　
　　復命曰常，知常曰明。
　　不知常，忘作，兇。
　　知常容，
　　容乃公，
　　公乃王，
　　王乃天，
　　天乃道，
　　道乃久，
　　歿身不殆。

　　The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigor.
　　All things alike go through their processes of activity, and (then) we see them return (to their original state).
　　When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root.
　　This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end.
　　
　　The report of that fulfillment is the regular, unchanging rule.
　　To know that unchanging rule is to be intelligent;
　　not to know it leads to wild movements and evil issues.
　　The knowledge of that unchanging rule produces a (grand) capacity and forbearance,
　　and that capacity and forbearance lead to a community (of feeling with all things).
　　From this community of feeling comes a kingliness of character;
　　and he who is king-like goes on to be heaven-like.
　　In that likeness to heaven he possesses the Tao.
　　Possessed of the Tao, he endures long;
　　and to the end of his bodily life, is exempt from all danger of decay.

　　太上，下知有之；
　　其次親之譽之；
　　其次畏之，其次侮之。
　　信不足焉，有不信焉！
　　
　　悠兮，其貴言。
　　功成事遂，百姓謂“我自然”。

　　In the highest antiquity, (the people) did not know that there were (their rulers).
　　In the next age they loved them and praised them.
　　In the next they feared them; in the next they despised them.
　　Thus it was that when faith (in the Tao) was deficient (in the rulers),
　　a want of faith in them ensued (in the people).
　　
　　How irresolute did those (earliest rulers) appear, showing (by their reticence) the importance which they set upon their words!
　　Their work was done and their undertakings were successful, while the people all said, 'We are as we are, of ourselves!'

　　大道廢，有仁義；
　　慧智出，有大偽。
　　
　　六親不和，有孝慈。
　　國傢昏亂，有忠臣。

　　When the Great Tao (Way or Method) ceased to be observed,
　　benevolence and righteousness came into vogue.
　　(Then) appeared wisdom and shrewdness, and there ensued great hypocrisy.
　　
　　When harmony no longer prevailed throughout the six kinships,
　　filial sons found their manifestation;
　　when the states and clans fell into disorder, loyal ministers appeared.

　　絶聖棄智，民利百倍；
　　絶仁棄義，民復孝慈；
　　絶巧棄利，盜賊無有。
　　
　　此三者以為文不足，故令有所屬：
　　見素抱樸，少私寡欲。

　　If we could renounce our sageness and discard our wisdom,
　　it would be better for the people a hundredfold.
　　If we could renounce our benevolence and discard our righteousness,
　　the people would again become filial and kindly.
　　If we could renounce our artful contrivances and discard our (scheming for) gain,
　　there would be no thieves nor robbers.
　　
　　Those three methods (of government)
　　Thought olden ways in elegance did fail
　　And made these names their want of worth to veil;
　　But simple views, and courses plain and true
　　Would selfish ends and many lusts eschew.

　　絶學無憂。
　　唯之與阿，相去幾何？
　　善之與惡，相去何若？
　　
　　人之所畏，不可不畏，慌兮，其未央哉！
　　
　　衆人熙熙，如享太牢，如春登臺。
　　我獨泊兮，其未兆，如嬰兒未孩；
　　傫傫兮，若無所歸。
　　衆人皆有餘，而我獨若遺。
　　我愚人之心也哉，沌沌兮。
　　
　　俗人昭昭，我獨昏昏；
　　俗人察察，我獨悶悶；
　　澹兮，其若海，飂兮，若無止。
　　衆人皆有以，而我獨頑似鄙。
　　我獨異於人，而貴食母。

　　When we renounce learning we have no troubles.
　　The (ready) 'yes,' and (flattering) 'yea;'--
　　Small is the difference they display.
　　But mark their issues, good and ill;--
　　What space the gulf between shall fill?
　　
　　What all men fear is indeed to be feared;
　　but how wide and without end is the range of questions (asking to be discussed)!
　　
　　The multitude of men look satisfied and pleased;
　　as if enjoying a full banquet, as if mounted on a tower in spring.
　　I alone seem listless and still, my desires having as yet given no indication of their presence.
　　I am like an infant which has not yet smiled.
　　I look dejected and forlorn, as if I had no home to go to.
　　The multitude of men all have enough and to spare. I alone seem to have lost everything.
　　My mind is that of a stupid man; I am in a state of chaos.
　　
　　Ordinary men look bright and intelligent, while I alone seem to be benighted.
　　They look full of discrimination, while I alone am dull and confused.
　　I seem to be carried about as on the sea, drifting as if I had nowhere to rest.
　　All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer.
　　(Thus) I alone am different from other men, but I value the nursing-mother (the Tao).

　　孔得之容，惟道是從。
　　道之為物，惟恍惟惚。
　　惚兮恍兮，其中有象，恍兮惚兮，其中有物。
　　窈兮冥兮，其中有精，其精甚真，其中有信。
　　自古及今，其名不去，以閱衆甫。
　　
　　吾何以知衆甫之狀哉？以此。

　　The grandest forms of active force
　　From Tao come, their only source.
　　Who can of Tao the nature tell?
　　Our sight it flies, our touch as well.
　　Eluding sight, eluding touch,
　　The forms of things all in it crouch;
　　Eluding touch, eluding sight,
　　There are their semblances, all right.
　　Profound it is, dark and obscure;
　　Things' essences all there endure.
　　Those essences the truth enfold
　　Of what, when seen, shall then be told.
　　Now it is so; 'twas so of old.
　　Its name--what passes not away;
　　So, in their beautiful array,
　　Things form and never know decay.
　　
　　How know I that it is so with all the beauties of existing things?
　　By this (nature of the Tao).

　　麯則全，枉則直；
　　窪則盈，弊則新；
　　少則得，多則或。
　　
　　是以，聖人抱一為天下式。
　　不自見，故明；
　　不自是，故彰；
　　不自伐，故有功；
　　不自矜，故長。
　　夫唯不爭，故天下莫能與之爭。
　　
　　古之所謂“麯則全”，豈虛言哉？誠全而歸之。

　　The partial becomes complete; the crooked, straight;
　　the empty, full;
　　the worn out, new.
　　He whose (desires) are few gets them;
　　he whose (desires) are many goes astray.
　　
　　Therefore the sage holds in his embrace the one thing (of humility),
　　and manifests it to all the world.
　　He is free from self-display, and therefore he shines;
　　from self-assertion, and therefore he is distinguished;
　　from self-boasting, and therefore his merit is acknowledged;
　　from self-complacency, and therefore he acquires superiority.
　　It is because he is thus free from striving that therefore no one in the world is able to strive with him.
　　
　　That saying of the ancients that 'the partial becomes complete' was not vainly spoken:--
　　all real completion is comprehended under it.

　　希言自然。
　　故，飄風不終朝，驟雨不終日。
　　孰為此者？天地。
　　天地尚不能久，而況於人乎？
　　
　　故從事於道者，
　　道者同於道，
　　德者同於德，
　　失者同於失。
　　
　　同於道者，道亦樂得之；
　　同於德者，德亦樂得之；
　　同於失者，失亦樂得之，
　　信不足焉，有不信焉！

　　Abstaining from speech marks him who is obeying the spontaneity of his nature.
　　A violent wind does not last for a whole morning; a sudden rain does not last for the whole day.
　　To whom is it that these (two) things are owing? To Heaven and Earth.
　　If Heaven and Earth cannot make such (spasmodic) actings last long, how much less can man!
　　
　　Therefore when one is making the Tao his business,
　　those who are also pursuing it, agree with him in it,
　　and those who are making the manifestation of its course their object agree with him in that;
　　while even those who are failing in both these things agree with him where
　　they fail.
　　
　　Hence, those with whom he agrees as to the Tao have the happiness of attaining to it;
　　those with whom he agrees as to its manifestation have the happiness of attaining to it;
　　and those with whom he agrees in their failure have also the happiness of attaining (to the Tao).
　　(But) when there is not faith sufficient (on his part), a want of
　　faith (in him) ensues (on the part of the others).

　　企者不久，
　　跨者不行，
　　自見者不明，
　　自是者不彰，
　　自伐者無功，
　　自矜者不長。
　　
　　其在道也，曰餘食贅行，物或有惡之，故有道不處。

　　He who stands on his tiptoes does not stand firm;
　　he who stretches his legs does not walk (easily).
　　(So), he who displays himself does not shine;
　　he who asserts his own views is not distinguished;
　　he who vaunts himself does not find his merit acknowledged;
　　he who is self-conceited has no superiority allowed to him.
　　
　　Such conditions, viewed from the standpoint of the Tao,
　　are like remnants of food, or a tumour on the body, which all dislike.
　　Hence those who pursue (the course) of the Tao do not adopt and allow them.